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The Mahayana Mahaparinirvana Sutra

Translated into English by Kosho Yamamoto, 1973from Dharmakshema’s Chinese version.

(Taisho Tripitaka Vol. 12, No. 374)

Edited, revised and copyright by Dr. Tony Page, 2007.

The Mahayana Mahaparinirvana Sutra

Copyright of this edition is held by Dr. Tony Page;for more information on the "Nirvana Sutra" please go to:http://www.nirvanasutra.org.uk/.

PDF e-book created by [email protected], 2007.

http://www.nirvanasutra.org.uk/mailto:[email protected]

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Table of Contents

Chapter One: Introductory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1Chapter Two: On Cunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15Chapter Three: On Grief . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25Chapter Four: On Long Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33Chapter Five: On the Adamantine Body . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43Chapter Six: On the Virtue of the Name . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49Chapter Seven: On the Four Aspects. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51Chapter Eight: On the Four Dependables . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75Chapter Nine: On Wrong and Right . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89Chapter Ten: On the Four Truths . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97Chapter Eleven: On the Four Inversions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99Chapter Twelve: On the Nature of the Tathagata . . . . . . . . . . . . . . . . . . . . . . . 101Chapter Thirteen: On Letters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113Chapter Fourteen: On the Parable of the Birds . . . . . . . . . . . . . . . . . . . . . . . . . 117Chapter Fifteen: On the Parable of the Moon . . . . . . . . . . . . . . . . . . . . . . . . . . 121Chapter Sixteen: On the Bodhisattva . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125Chapter Seventeen: On the Questions Raised by the Crowd . . . . . . . . . . . . . . . . 139Chapter Eighteen: On Actual Illness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151Chapter Nineteen: On Holy Actions (a) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159Chapter Twenty: On Holy Actions (b) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177Chapter Twenty-One: On Pure Actions (a). . . . . . . . . . . . . . . . . . . . . . . . . . . . 201Chapter Twenty-Two: On Pure Actions (b) . . . . . . . . . . . . . . . . . . . . . . . . . . . 217Chapter Twenty-Three: On Pure Actions (c) . . . . . . . . . . . . . . . . . . . . . . . . . . 235Chapter Twenty-Four: On Pure Actions (d) . . . . . . . . . . . . . . . . . . . . . . . . . . . 253Chapter Twenty-Five: On Pure Actions (e) . . . . . . . . . . . . . . . . . . . . . . . . . . . 269Chapter Twenty-Six: On the Action of the Child . . . . . . . . . . . . . . . . . . . . . . . . 281Chapter Twenty-Seven: Bodhisattva Highly-Virtuous King (a) . . . . . . . . . . . . . . 283Chapter Twenty-Eight: Bodhisattva Highly-Virtuous King (b) . . . . . . . . . . . . . . 299Chapter Twenty-Nine: Bodhisattva Highly-Virtuous King (c) . . . . . . . . . . . . . . . 311Chapter Thirty: Bodhisattva Highly-Virtuous King (d) . . . . . . . . . . . . . . . . . . . 323Chapter Thirty-One: Bodhisattva Highly-Virtuous King (e) . . . . . . . . . . . . . . . . 337Chapter Thirty-Two: Bodhisattva Highly-Virtuous King (f) . . . . . . . . . . . . . . . . 351Chapter Thirty-Three: On Bodhisattva Lion’s Roar (a) . . . . . . . . . . . . . . . . . . . 365Chapter Thirty-Four: On Bodhisattva Lion’s Roar (b) . . . . . . . . . . . . . . . . . . . . 381Chapter Thirty-Five: On Bodhisattva Lion’s Roar (c) . . . . . . . . . . . . . . . . . . . . 399Chapter Thirty-Six: On Bodhisattva Lion’s Roar (d) . . . . . . . . . . . . . . . . . . . . . 407Chapter Thirty-Six: On Bodhisattva Lion’s Roar (d) . . . . . . . . . . . . . . . . . . . . . 415Chapter Thirty-Seven: On Bodhisattva Lion’s Roar (e) . . . . . . . . . . . . . . . . . . . 423

ii The Mahayana Mapaharinirvana Sutra

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) . . . . . . . . . . . . . . . . . . . . 437Chapter Thirty-Nine: On Bodhisattva Lion’s Roar (g) . . . . . . . . . . . . . . . . . . . . 453Chapter Forty: On Bodhisattva Kasyapa (a) . . . . . . . . . . . . . . . . . . . . . . . . . . . 469Chapter Forty-One: On Bodhisattva Kasyapa (b) . . . . . . . . . . . . . . . . . . . . . . . 489Chapter Forty-Two: On Bodhisattva Kasyapa (c) . . . . . . . . . . . . . . . . . . . . . . . 509Chapter Forty-Three: On Bodhisattva Kasyapa (d) . . . . . . . . . . . . . . . . . . . . . . 525Chapter Forty-Four: On Bodhisattva Kasyapa (e) . . . . . . . . . . . . . . . . . . . . . . . 529Chapter Forty-Five: On Kaundinya (a) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 547Chapter Forty-Six: On Kaundinya (b) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 565

Chapter One: Introductory 1

Chapter One: Introductory

Thus have I heard. At one time, the Buddha was staying at Kusinagara in the land of theMallas, close to the river Ajitavati, where the twin sal trees stood. At that time, the greatbhiksus [monks] as many as 80 billion hundred thousand were with the Blessed One. Theysurrounded him front and back. On the 15th of the second month, as the Buddha was aboutto enter Nirvana, he, with his divine power, spoke in a great voice, which filled the whole worldand reached the highest of the heavens. It said to all beings in a way each could understand:"Today, the Tathagata [i.e. Buddha] the Alms-deserving and Perfectly Awakened One, pities,protects and, with an undivided mind, sees beings as he does his [son] Rahula. So, he is therefuge and house of the world. The greatly Awakened Blessed One is about to enter Nirvana.Beings who have doubts may all now put questions to him."

At that time, early in the morning, the World-Honoured One emitted from his mouthrays of light of various hues, namely: blue, yellow, red, white, crystal, and agate. The raysof light shone all over the 3,000 great-thousand Buddha lands. Also, the ten directions werealike shone upon. All the sins and worries of beings of the six realms, as they were illuminated,were expiated. People saw and heard this, and worry greatly beset them. They all sorrowfullycried and wept: "Oh, the kindest father! Oh, woe is the day! Oh, the sorrow!" They raisedtheir hands, beat their heads and breasts, and cried aloud. Of them, some trembled, wept, andsobbed. At that time, the great earth, the mountains, and great seas all shook. Then, all ofthem said to one another: "Let us for the present suppress our feelings, let us not be greatlysmitten by sorrow! Let us speed to Kusinagara, call at the land of the Mallas, touch the feet ofthe Tathagata, pay homage and beg: "O Tathagata! Please do not enter Parinirvana, but stayone more kalpa [aeon] or less than a kalpa." They pressed their palms together and said again:"The world is empty! Fortune has departed from us beings; evil things will increase in the world.O you! Hurry up, go quickly! Soon the Tathagata [i.e. Buddha] will surely enter Nirvana." Theyalso said: "The world is empty, empty! From now on, no one protects us, and we have none topay homage to. Poverty-stricken and alone! If we once part from the World-Honoured One, andif doubts arise, whom are we to ask?"

At that time, there were many of the Buddha’s disciples there, such as Venerable Ma-hakatyayana, Vakkula, and Upananda. All such great bhiksus, when they saw the light, shookand were greatly stirred, so much so that they could not hold themselves well. Their mindsbecame muddled, and chaos ruled. They cried aloud and displayed variegated grief. Therewere present, at that time, 8 million bhiksus. All were arhats [saints]. They were unmolested[unlimited] in mind and could act as they willed. They were segregated from all illusions, andall their sense-organs were subdued. Like great naga [serpent] kings, they were perfect in greatvirtue. They were accomplished in the wisdom of the All-Void and perfect in the attainmentsof their own [in inner attainments]. They were like the sandalwood forest with sandalwood allaround, or like a lion king surrounded by lions. They were perfect in all such virtues. They werethe true sons of the Buddha. Early in the morning, when the sun had just risen, they were upfrom their beds in the places where they lived and were about to use their toothbrushes, whenthey encountered the light that arose from the Buddha’s person. And they said to one another:"Hurry up with bathing and gargling, and be clean." So did they say, and their hair stood onend all over their body, and their blood so ran that they looked like palasa flowers. Tears filledtheir eyes, which expressed great pain. To benefit and give peace to beings, to establish theTranscendent Truth of the All-Void of Mahayana, to reveal what the Tathagata had by expe-diency latently taught so that all his sermons would not come to an end, and to subjugate theminds of all beings, they sped to where the Buddha was. They fell down at the Buddha’s feet,touched them with their heads, walked around him a 100 thousand times, folded their hands,paid homage, stepped back and sat on one side.

2 The Mahayana Mapaharinirvana Sutra

At that time, there were present such women as Kuddara and such bhiksunis [nuns] asSubhadra, Upananda, Sagaramati, and 6 million bhiksunis. They were all great arhats. All"’asravas"’ [inner defilements] having been done away with, they were unmolested in mind andcould act as they willed. They were parted from all illusion and all their sense-organs weresubdued. Like great nagas, they were perfect in virtue. They were accomplished in the Wisdomof the All-Void. Also, early in the morning, after the sun had just risen, their hair stood onend all over their body and their blood so ran through their vessels that they looked like palasaflowers. Tears filled their eyes, which bespoke great sorrow. They desired to benefit beings,to give peace and bliss, and establish the Transcendent Truth of the All-Void of Mahayana.They meant to manifest what the Tathagata had by expediency latently taught, so that all hissermons would not disappear. In order to subjugate the minds of all beings, they sped to wherethe Buddha was, touched his feet, walked around him a 100 thousand times, folded their hands,paid homage, stepped back and sat on one side.

Of the bhiksunis, there were again those who were the nagas of Bodhisattvas and humans.They had attained the ten stages [of Bodhisattvic development], where they abided unmoved.They were born as females so as to teach beings. They always practised the four limitless minds[of loving-kindness, compassion, sympathetic joy, and equanimity], thereby attaining unlimitedpower and acting well in place of the Buddha.

At that time there were also Bodhisattva-mahasattvas [great Bodhisattvas] who were asplentiful as the sands of the river Ganges and who were all nagas of men, attaining the levelof the ten stages and abiding there unmoved. As an expedient, they had gained life as menand were called Bodhisattvvas Sagaraguna and Aksayamati. Such Bodhisattva-mahasattvas asthese headed the number. They all prized Mahayana, abided in it, deeply understood, loved andprotected it, and well responded to the call of the world. They took vows and each said: "I shallpass those who have not yet attained the Way to the other shore [i.e. of salvation]. Already overinnumerable past kalpas, I have upheld the pure precepts [of morality] and acted as I shouldhave acted. I made the unreleased gain the Way so that they could carry over the seed of theThree Treasures [i.e. Buddha, Dharma, Sangha]. And in the days to come, I shall turn the wheelof Dharma [i.e. teach Buddhism], greatly adorn myself, accomplish all innumerable virtues, andsee beings as one views one’s only son." They likewise, early in the morning, encountered thelight of the Buddha. All their hair stood on end, and all over their body their blood so ran thatthey looked like palasa flowers. Tears filled their eyes, which spoke of great pain. Also to benefitbeings, to give bliss, to manifest what the Tathagata had out of expediency latently taught, andto prevent the sermons from dying out, and to subjugate all beings, they sped to where theBuddha was, walked around him 100 thousand times, folded their hands, paid homage, steppedback and took their seats on one side.

At that time, there were present upasakas [lay followers of Buddha] who were as many asthe sands of two Ganges. They had accorded with the five precepts, and their deportment wasperfect. These were such upasakas as Untainted-Virtue-King, Highly-Virtuous and others, whoheaded their number. They deeply cherished the thought of combating such opposites as: sorrowversus bliss, eternal versus non-eternal, pure versus non-pure, self versus non-self, real versusnot-real, taking refuge versus not taking refuge, beings versus non-beings, always versus not-always, peace versus non-peace, created versus non-created, disruption versus non-disruption,Nirvana versus non-Nirvana, augmentation versus non-augmentation, and they always thoughtof combating such opposites of the Dharma elements as stated above.

They also always loved to listen to the unsurpassed Mahayana, acted upon what they hadheard and desired to teach others. They upheld well the untainted moral precepts and prizedMahayana. Already they were well contented within themselves and they made others feel wellcontented who prized Mahayana. They imbibed the unsurpassed Wisdom very well, loved andprotected Mahayana. They accorded well with the ways of the world, passed those who hadnot yet gained the Way to the other shore of life, emancipated those not yet emancipated, and


protected the seed of the Three Treasures so that it would not die out and so that, in days tocome, they could turn the wheel of Dharma, adorn themselves greatly, deeply taste the puremoral precepts, attain accomplishment in all such virtues, have a great compassionate hearttowards all beings, being impartial and not-two, and see all beings just as one views one’s ownonly son.

Also, early in the morning when the sun had just risen, in order to cremate the Tathagata’sbody, people each held in their hands tens of thousands of bundles of such fragrant wood assandalwood, aloes, goirsa sandalwood, and heavenly wood, which had annual rings and heart andwhich all shone out in the wonderful hues of the seven treasures. For example, the various hueswere like painted colours, all of which wonders having arisen out of the power of the Buddha,and which were blue, yellow, red, and white. These were pleasing to beings’ eyes. All the woodwas thickly smeared with such various incense as saffron, alo wood, sarjarasa, etc. Flowerswere strewn as adornments, such as the utpala [blue lotus], kumuda, padma [red lotus] andpundarika [white lotus]. Above all the fragrant wood were hung banners of five colours. Theywere soft and delicate, like such heavenly veils as kauseya cloth, ksuma, and silken twill. Allthese fragrant woods were laden onto bejewelled wagons, which shone in such various coloursas blue, yellow, red, and white. The thills and spokes were all inlaid with the seven treasures.Each of these wagons was drawn by four horses, which ran like the wind. In front of eachwagon stood 57 hanging ensign plants, over which were spread thin nets of true gold. Eachwagon had 50 wonderful bejewelled parasols, each having on it the garlands of utpala, kumuda,padma, and pundarika. The petals of these flowers were of pure gold, and the calyxes wereof diamond. In the flowers was many a black bee, which gathered there, played and amusedthemselves, sending forth wonderful music. These spoke of non-eternal, sorrow, All-Void, andnon-Self. Also, this sound spoke of what the Bodhisattva originally does. Dances, singing, andmask dances went on, and such musical instruments were played as the "’cheng"’, the flute,harp, "’hsiao"’ and "’shō. "’And from the music arose a voice, which said: "Oh, woe is the day,woe the day! The world is empty!" In front of each wagon stood upasakas who were holdingbejewelled tables, which were laden with various flowers such as the utpala, kumuda, padma,pundarika, and such various incense as kunkuma and others, and fumigating incense, whichwere all wonderful. They carried in various utensils, to prepare meals for the Buddha and theSangha. The cooking was done with sandalwood and aloe wood as fuel, done up with the waterof eight virtues. The dishes were sweet and beautiful in six tastes: bitter, sour, sweet, hot,salty, and plain. Also the virtues were three: 1) light and soft, 2) pure, and 3) true to cuisine.Equipped with such things, they sped to the land of the Mallas, to the sal forest. They alsostrew sand all over the ground, spreading kalinga and kambala cloths and silken cloths on it.Such covered all about, for a space of 12 yojanas [yojana= 15-20 kilometres]. For the Buddhaand the Sangha, they erected simhasana seats [lions’ seats], which were inlaid with the seventreasures. The seats were as high and large as Mount Sumeru. Above these seats were hungbejewelled screens. Garlands of all kinds hung down, and from all the sal trees also hung downwonderful banners and parasols. Wonderful scents were dispersed amongst the trees and variouswonderful flowers were set in between. The upasakas all said to one another: "O all beings!If you feel the need, meals, clothing, heads, eyes, limbs and everything awaits you; all will beyours." While giving, greed, anger, defilement, and poisonous [states of] mind fled; no otherwish, no thought of any other blessing or pleasure was entertained. Their minds were bentsolely upon the unsurpassed, pure Bodhi-mind [Enlightenment mind]. All these upasakas werewell established in the Bodhisattvic state. They also said to themselves: "The Tathagata willnow take our dishes and enter Nirvana." As they thought this, all their hair stood on end; allover their body their blood so ran that their bodies looked like palasa flower. Tears filled theireyes, expressing great pain. Each carefully carried in the utensils of the meals on bejewelledwagons. The incense wood, banners, bejewelled parasols, and meals were all sped to where theBuddha was. They touched the feet of the Buddha, made offerings to the Buddha on these,


walking around him 100 thousand times. They cried aloud. The earth and heaven melted insympathy and shook. They beat their breasts and cried. Their tears ran like rain. And theysaid to one another: "O you! Woe is the day! The world is empty, is empty!" They threw theirbodies to the ground before the Tathagata and said to him: "O Tathagata! Please have pityand accept our offerings!"

The World-Honoured-One, aware of the occasion, was silent, and did not take [theirofferings]. Thrice they beseeched him, but their supplications went unheard. Failing in theirpurpose, the upasakas were sad and sat silently. This was as in the case of a compassionatefather who has but an only son. This son, of a sudden, becomes ill and dies. The cremationover, the father goes back home and is sunk in great grief. The same was the case with all theupasakas, who wept and were grief-stricken. With all their utensils positioned in a safe place,the upasakas stepped back and sat silently on one side.

At that time, there were upasikas [female lay followers] present, as many as the sandsof three Ganges, who were perfect in the five precepts and in deportment. They included suchas Ayusguna, Gunamalya, and Visakha who headed the 84,000 and could well protect the TrueDharma. In order to carry over innumerable 100 thousand beings to the other shore, they wereborn as females. They severely checked their own selves in the light of household laws andmeditated on their own persons. Like the four vipers [the four great elements of earth, air, fireand water], this carnal body is ever pecked at and supped by innumerable vermin. It smellsill and is defiled. Greed binds. This body is hateful, like the carcass of a dog. This body isimpure, from which nine holes leak out defilements. It is like a castle, the blood, flesh, spine,bone and skin forming the outer walls and the hands and legs serving as bastions, the eyes asgunholes, and the head as donjon. The mind-king [citta-raja] is seated within. Such a carnalcastle is what the All-Buddha-World-Honoured One abandons and what common mortals andthe ignorant always love and cling to. Such rakshasas [flesh-eating demons] as greed, anger andignorance sit within. This body is as frail as reed, eranda [foul-smelling "recinus communis"plant], foam, and plantain. This body is non-eternal and does not stay stable even for a second.It is like lightning, madding water, and a mirage. Or it is like drawing a picture on water, whichno sooner done than disappears. This body breaks just as easily as a big tree hanging over ariver precipice. It does not last long. It is pecked at and devoured by foxes, wolves, owls, eagles,crows, magpies and hungry dogs. Who with a good mind finds joy in such a carnal self? Onemight sooner fill a cow’s footprint with water than fully explain the non-eternal, the non-pure,the ill-smell and defilement of this body; or one could sooner split the great earth and crushit into the size of a pickpurse [weed] seed or even the size of a dust-mote, but never could onefully explain the wrongs and ills of this body. This being so, one ought to discard it like tears orspittle. Because of this, all upasikas train their mind in such dharmas as the Void, formlessnessand desirelessness. Thus they very much desire to inquire into and abide in the teaching of theMahayana sutras. Having listened, they expound them to others. They guard and uphold theirvows and deprecate the female form. It is much to be detested and is by nature not unbreakable.Their mind thus ever rightly sees things and crushes the endless wheel of birth and death. Theylook to Mahayana and are themselves well nourished by it. They feed the minds of those whoprize it. They greatly cherish, defend and protect it. Though female in form, they are, truth totell, none but Bodhisattvas. They accord well with the ways of the world and help those whohave not yet gained the other shore and emancipate those not yet emancipated. They upholdthe heritage of the Three Treasures, so that it will not die out and so that they can turn thewheel of Dharma in the days to come. They greatly adorn their own persons, living ever trueto the prohibitions and accomplishing such virtues. Their compassionate heart extends towardsall beings. They are impartial and not-two, just as one would regard one’s only son. Theyalso, early in the morning when the sun had just risen, said to one another: "Let us hastentoday to the forest of the twin trees!" The upasikas’ utensils were twice as many. They tookthese to where the Buddha was, touched his feet, walked around him 100 thousand times and


said: "O World-honoured One! We have with us here meals for the Buddha and the Sangha. OTathagata! Please have pity and accept our offerings!" The Tathagata was silent and did nottake [the offerings]. Their supplication not met, all the upasikas were sad. They stepped backand sat down on one side.

At that time, the Licchavis of Vaisali Castle were present and others as numerous as thesands of four Ganges, who were males, females, big and small, wives and children, relatives, andthose of the kings of Jambudvipa [India]. Seeing the Way, they were true to the prohibitions andperfect in deportment. They crushed out the people of other teachings who acted against theWonderful Dharma. They always said to one another: "We shall have stores of gold and silverfor the service of upholding the sweet and endless depths of the Wonderful Dharma, so that itwill flourish. Let us hope always to learn Dharma. We shall draw out the tongues of those whoslander the Buddha’s Wonderful Dharma." They also prayed: "Should there be any bhiksu whotransgresses against the prohibitions, we shall turn him back to secular life and have him forlabour; if anyone abides in the Wonderful Dharma, we shall esteem and serve him as we do ourparents. If priests well practise the Wonderful Dharma, we shall participate in their joy andsupport them, so that they will increase." They were always glad to lend an ear to the Mahayanasutras. Having listened, they widely expounded to others what they had heard. All wereaccomplished in such virtues. They included such Licchavis as [the following persons]: Pure-and-Untainted-Store, Pure-and-Non-Indulgent, Ganges-Water-of-Pure-and-Untainted-Virtue. All ofthese said to themselves: "Let us now speed to where the Buddha is!" Various were theirutensils of offerings. Each Licchavi had 84,000 elephants all decorated, along with 84,000 four-horse wagons of treasures, 84,000 bright moon gems. There were also bundles of fuel such asheavenly wood, sandalwood, and aloes, all to the number of 84,000. In front of each elephanthung bejewelled hanging ensigns, banners and parasols. Even the smallest of parasols was aswide as one yojana crosswise and lengthwise. Even the shortest of the banners measured 32yojanas. And the lowest of the bejewelled hanging-ensigns was 100 yojanas high. With theseobjects of offerings, they went to where the Buddha was, touched his feet, walked around him100 thousand times and said to him: "O World-Honoured One! We are now here with offeringsfor you, the Buddha, and the Sangha. Please have pity and accept ours!" The Tathagata wassilent and did not accept [the offerings]. Not having gained what they desired, the Licchaviswere all sad. By the Buddha’s power, they were raised up into the sky seven talas high, wherethey remained in silence.

At that time, there were, further, ministers and rich laymen as numerous as the sandsof five Ganges. They prized Mahayana. If there were any of other teachings slandering theWonderful Dharma, they would crush such down just as hail and rain do grass and plants. Theywere Sunlight, World-Protecting, and Dharma-Protecting. These headed their number. Fivetimes as many were their utensils as those who had preceded them. They carried these to theforest of the twin sal trees, touched the Buddha’s feet, walked around the Buddha 100 thousandtimes, and said: "O World-Honoured One! We have brought you and the Sangha utensils ofofferings. Please have pity and accept our [gifts]!" The Tathagata was silent and did not accept[them]. Their wish not granted, the rich elders were sad. By the Buddha’s divine power, theywere raised up seven talas from the ground into the sky, where they remained in silence.

At that time, there were present the King of Vaisali and his consort, the people of theharem, and all the kings of Jambudvipa, excepting Ajatasatru and those of the castle town andvillages of his kingdom. They included such as King Taintless-as-the-Moon and others. Theytook along with them the four military forces [of elephants, horses, infantry and chariots] anddesired to go to where the Buddha was. Each king had people and relatives as many as 180million billion. The chariots and soldiers were drawn by elephants and horses. The elephantswere six-tusked and the horses ran like the wind. Their adornments and utensils of offeringswere six times as many as those which had preceded them. Of all the bejewelled parasols, eventhe smallest filled a diameter of 8 yojanas. The smallest of the banners measured 16 yojanas. All


these kings abided peacefully in the Wonderful Dharma and detested twisted laws [teachings].They esteemed Mahayana and felt deep joy in it. They loved beings as one loves an only son.The fragrance of the meals and drinks which they were holding filled the air for four yojanasall around. They too, early in the morning when the sun had just risen, carried forth all thesesweet dishes and went to the forest of twin sal trees where the Tathagata was and said: "OWorld-Honoured One! We wish to offer these to the Buddha and Sangha. Please have pity, OTathagata! and accept our final offerings!" The Tathagata, aware of the occasion, would nottake [the offerings]. Their wishes unanswered, all these kings were sad. They stepped back andtook their seats on one side.

At that time, there were the consorts of the kings as numerous as the sands of sevenGanges, excepting those of King Ajatasatru. So as to save beings, they manifested as females.They always were mindful of their bodily actions and perfumed their minds with the dhar-mas of the Void, formlessness and desirelessness. They included such as the ladies Wonderful-Three-Worlds and Virtue-Loving. All consorts such as these abided peacefully in the WonderfulDharma and observed the prohibitions and were perfect in their deportment. They behavedtowards beings as one does to one’s only son. They all said: "Let us all speed to where theWorld-Honoured One is." The offerings of these royal consorts were seven times as many asthose that had preceded them, and these were: incense, flowers, bejewelled hanging-ensigns,silken cloths, banners, parasols, and the best meals and drinks. Even the smallest of the bejew-elled parasols measured 16 yojanas. The lowest of the bejewelled hanging-ensigns measured 68yojanas. The fragrance of the meals and drinks filled an area of eight yojanas all around. Bearingall these offerings, they went to where the Tathagata was. They touched his feet, walked aroundhim 100 thousand times, and said to the Buddha: "O World-Honoured One! We have with usofferings for the Buddha and the bhiksus. Please have pity and accept our final offerings!" TheTathagata, aware of the occasion, was silent and did not accept [the offerings]. Their requestsungranted, all the consorts were sad. They pulled out their hair, beat their breasts and wailedas though a compassionate mother had newly lost her only son. They stepped back, and satsilently to one side."

"At that time, there were also devis [goddesses] as numerous as the sands of eight Ganges.Virupaksa headed their number and said: "O sisters! See clearly, see clearly! The best offeringsof all these beings are for the Tathagata and the bhiksus. We ought to be serious and makeofferings to the Tathagata with all such wonderful utensils as these. He will partake of ourofferings and enter Nirvana. O sisters! It is hard to encounter the appearance into the worldof the All-Buddha-Tathagata. It is also difficult to make the last offerings. Should the Buddhaenter Nirvana, the world will become empty." All these heavenly females loved Mahayana anddesired to hear it. Having heart it, they expounded it widely to [other] people. Much prizingMahayana, they also satisfied those who were dying for it. They protected Mahayana very well.If there were any of other teachings who opposed or were jealous of Mahayana, they severelycrushed them out, just as hail does grass. They were observant of the prohibitions and theirdeportment was perfect. They accorded well with the world, passed across those who had notyet gained the other shore, and turned the wheel of Dharma. They upheld the heritage of theThree Treasures so that it would not die out. They studied Mahayana and greatly adornedthemselves. Perfect in all these virtues, they loved beings equally, just as one would love one’sonly son. They also, early in the morning when the sun had just risen, all took up incense ofheavenly wood twice as great in number as those of the human world. The fragrance of all thisincense blew away all bad human smells. Their wagons had white roofs and were pulled by fourhorses. Each wagon had curtains, and on each of the four corners were hung golden bells. Ofdiverse kind were the incense, flowers, the hanging-ensigns, banners, parasols, wonderful dishes,and mask dances. There were simhasanas [lion thrones], the four legs of which were of pure blueberyl. Behind the simhasanas were couches inlaid with the seven treasures. In front of eachcouch was an arm-rest of gold. The tree of light was of the seven treasures, and various gems


served as lamps. Wonderful flowers were spread on the ground. And having made their offerings,all these devis were sad at heart. Tears welled up and great was their sorrow. In order to benefitbeings and make them happy, they had accomplished the unsurpassed practice of the All-Voidof Mahayana and they purposed to reveal the Tathagata’s undisclosed teaching of expediency.And in order to prevent the various sermons from dying out, they came to where the Buddhawas, touched his feet, walked around him 100 thousand times, and said to the Buddha: "OWorld-Honoured One! Please accept our final offerings." The Tathagata, aware of the occasion,was silent and did not accept [their offerings]. All these devis, their wishes unanswered, weresad. They stepped back, took their seat on one side, and sat [there] silently.

At that time, there lived various naga kings in the four quarters, as many of them assands of nine Ganges. They were Vasuki, Nanda, and Upananda, who headed up their number.All these naga kings too, early in the morning when the sun had just risen, took up their utensilsof offerings, as numerous as those of man and heaven. Carrying these to where the Buddha was,they touched his feet, walked around him 100 thousand times, and said to him: "O Tathagata!Please accept our final offerings." The Tathagata, aware of the occasion, was silent and did notaccept [their offerings]. All the naga kings, their wishes not met, were sad. They stepped backand sat to one side.

At that time, there were demon kings as numerous as the sands of ten Ganges. Vaisravanaheaded their number. They said to one another: "Let us all hasten to where the Buddha is!"Carrying with them various things of offering, twice as many as those of the naga kings, they wentto where the Buddha was, touched his feet, walked around him 100 thousand times, and saidto him: "O Tathagata! Please have pity and accept the last of our offerings!" The Tathagata,aware of the occasion, was silent and did not accept. Their wishes unfulfilled, they felt sad,stepped back, and sat on one side.

At that time, there were also garuda [mythical bird] kings, as numerous as the sands of20 Ganges. King Victor-over-Resentment headed their number.

Also, there were gandharva [demigod musician] kings, who were as numerous as the sandsof 30 Ganges. King Narada headed their number.

Also, there were kimnara [celestial singer and dancer] kings there, as numerous as thesands of 40 Ganges. King Sudarsana headed their number.

Also, there were mahoraga [snaked-headed beings] kings, who were as numerous as thesands of 50 Ganges. King Mahasudarsana headed their number.

Also, there were asura [contentious, titanic demon] kings, who were as numerous as thesands of 60 Ganges. King Campalu headed their number.

Also, there were danavat [abounding in gifts] kings, who were as numerous as the sandsof 70 Ganges. King Water-of-the-Untainted-River and Bhadradatta headed up their number.

Also, there were rakshasa [carnivorous demon] kings, who were as numerous as the sandsof 80 Ganges. King Fearful headed their number. Abandoning evil, he did not devour men; evenamidst resentment, he showed compassion. His form was ugly to look at, and yet looked rightand austere, due to the power of the Buddha. Also, there were forest kings there, who were asnumerous as the sands of 90 Ganges. King Music-and-Odour headed their number.

Also, there were dharani [magic spell]-possessing kings, who were as numerous as thesands of 1,000 Ganges. King Great-Vision-of-Dharani-Upholding headed their number.

Also, there were lustful pretas [ghosts] there, who were as numerous as the sands of 100thousand Ganges. King Sudarsana headed their number.

Also, there were lustful devis, who were as numerous as the sands of 10 million Ganges.Heavenly-Blue-Wet, Sad-Wet-Corpse, Imperial-Way-Wet and Visakha headed up their number.

Also, there were the preta kings of the earth there, who were as numerous as the sandsof a billion Ganges. King Whitely-Wet headed there number.


Also, there were princes, heavenly guardians, and the four guardian angels of the earth,as numerous as the sands of 10 million-billion Ganges.

Also, there were the vayus of the four quarters, as numerous as the sands of 10 million-billion Ganges. These called forth seasonal and unseasonal flowers upon the trees and strewedthem between the twin sal trees.

Also, there were as many principal gods of cloud and rain present as the sands of 10million-billion Ganges, who said to themselves: "When the Tathagata enters Nirvana, we shallcall forth rain at the time of the cremation and extinguish the fire. Should there by anyone whofeels hot and moans, we shall make the air cool."

Also, there were greatly fragrant elephant kings there, as numerous as the sands of 20Ganges. They included Rahuhastin, Suvarnavarnahastin, Amrtahastin, Blue-Eye Elephant,Fragrance-desiring Elephant, who headed up their number. They respected and loved Ma-hayana. As the Buddha was about to enter Nirvana, each took up innumerable, boundless,beautiful lotus flowers and came to where the Buddha was, touched his feet with their heads,stepped back, and sat down to one side.

Also there were lion kings there, as numerous as the sands of 20 Ganges. King Lion’sRoar headed their number. To all beings they gave fearlessness. Bearing various flowers andfruits, they came to where the Buddha was, touched his feet with their heads, stepped back,and sat on one side.

Also, there were the kings of flying birds there, as numerous as the sands of 20 Ganges.They included lapwings, wild geese, mandarin ducks, peacocks, and all such birds, and gandhar-vas, karandas, mynahs, parrots, kokilas, wagtails, kalavinkas, jivamjivakas, and all such birds,bearing flowers and fruit, came to where the Buddha was, touched his feet with their heads,stepped back, and sat to one side.

Also, there were buffaloes, cows, and sheep present, who were as numerous as the sandsof 20 Ganges, who all came to the Buddha and gave forth wonderfully fragrant milk. All thismilk filled the ditches and pits of Kusinagara Castle. The colour, fragrance and taste [of thismilk] was all perfect. This done, they stepped back and sat down to one side.

Also, there were present rishis [sages] from the four lands, who were as numerous asthe sands of 20 Ganges. Ksantirsi headed their number. Carrying flowers, incense and fruit,they came to where the Buddha was, touched his feet with their heads, walked around himthree times, and said to him: "O World-Honoured One! Please have pity and accept our finalofferings!" The Tathagata, aware of the occasion, was silent and did not accept [their offerings].At this, their wish unanswered, all the rishis were sad. They stepped back and sat on one side.

There were [also] present all the kings of the bees of Jambudvipa [India]. Wonderful-Sound, the King of bees, headed their number. They brought in many flowers, came to wherethe Buddha was, touched his feet with their heads, walked around him once, stepped back, andsat down to one side.

At that time, the bhiksus [monks] and bhiksunis [nuns] of Jambudvipa were all gath-ered together, excepting the two venerable ones, Mahakasyapa and Ananda. Also, there were[stretches of] space in between the worlds as numerous as the sands of innumerable asamkhyas[infinitudes] of Ganges, as well as all the mountains of Jambudvipa, of which King Mount Sumeruheaded their number. Grand were the adornments of the mountains. Old and luxuriant werethe bushes and forests, and the branches and leaves were fully grown, so that they hid the sun.Various were the wonderful flowers which bloomed all around and were beautiful. The grandsprings and streams were pure, fragrant, and transparent. Devas, nagas, gandharvas, asuras,garudas, kimnaras, mahoragas, rishis, charmers, actors, dancers and musicians filled the place.All these heavenly ones of the mountains and others came to where the Buddha was, touchedhis feet with their heads, stepped back, and sat on one side.


Also, there were present the gods of the four great seas and of the rivers, who were asnumerous as the sands of asamkhyas of Ganges and who all had great virtues and heavenly feet.Their offerings were twice as many as those who had preceded them. The lights that emanatedfrom the bodies of these gods and those of the mask dancers so eclipsed the light of the sun andthe moon that they were hidden and could not be seen any more. Campaka flowers were strewnupon the waters of River Hiranyavati. They came to where the Buddha was, touched his feetwith their heads, stepped back, and sat down on one side.

At this time, the forest of sal trees of Kusinagara changed colour and looked like whitecranes. In the sky, a hall of seven treasures spontaneously appeared. Detailed decorations wereengraved [upon it]. There were balustrades all round, with gems studded into them. Down[round] the buildings were streams and the bathing places of ponds, where wonderful lotusesfloated. It looked as if one were in Uttarakuru, in the pleasance of Trayastrimsa Heaven. Thatis how things were in the sal forest, the adornments all lovely and wonderful. The devas, asurasand others all witnessed the scene of the Tathagata’s entering Nirvana, and were sunk in sorrow,sad and woebegone."

"Then the four guardian angels of the earth and Sakrodevendra said to one another: "See!All devas, human beings, and asuras are making preparations and intend to make their final of-ferings to the Tathagata. We, too, shall do the same. If we can make our final offerings, it will notbe hard to be perfect in danaparamita [perfected giving]." At that time, the offerings of the fourguardian angels of the earth were twice as many as those that had preceded them. They carried intheir hands all such flowers as mandara, mahamandara, kakiruka, makakakiruka, manjusaka, ma-hamanjusaka, santanika, makasantanika, loving, greatly-loving, samantabhadra, mahasamantab-hadra, time, great time, fragrant castle, greatly-fragrant castle, joy, great joy, desire-calling,great desire-calling, fragrant-intoxicating, greatly-fragrant-intoxicating, all-fragrant, greatly-all-fragrant, heavenly-golden leaves, nagapuspa, paricitra, kovidara, and also, carrying wonderfuldishes, they came to where the Buddha was and touched his feet with their heads. All the lightof these devas outshone the light of the sun and moon, so that these could not be seen. Withthese utensils, they intended to make offerings to the Buddha. The Tathagata, aware of theoccasion, was silent and did not accept [their offerings]. Their wishes not granted, the devaswere sad and worried, and they stepped back, and sat to one side.

At that time, Sakrodevendra and the beings of Trayastrimsa Heaven carried up the vesselsof their offerings, which were twice as many as those that had preceded them. The flowers whichthey carried were equally as many. Wonderful was the fragrance, very lovely to smell. Theycarried the victory hall, Vaijayanta [palace of Sakrodevendra], and many small halls and came towhere the Buddha was, touched his feet with their heads, and said to him: "O World-HonouredOne! We greatly love and protect Mahayana. O Tathagata! Please accept our dishes." TheTathagata, aware of the occasion, was silent and did not accept [their dishes]. Shakra [Indra,chief of the gods] and all the devas, their wishes not fulfilled, were sad. They stepped back andsat on one side.

The offerings of those up to the sixth heaven increased in size one after the other. Therewere bejewelled hanging-ensigns, banners, and parasols. Even the smallest of the bejewelledparasols covered the four lands; the smallest of the banners covered the four seas; even theshortest of the hanging-ensigns reached Mahesvara’s heaven. Soft breezes blew and sweet soundsarose. Carrying up the sweetest of dishes, they came to where the Buddha was, touched his feetwith their heads, and said to him: "O World-Honoured One! Pray, O Tathagata! have pity andaccept our last offerings!" The Tathagata, aware of the occasion, was silent, and did not accept[their offerings]. Their wishes not answered, all the devas were sad. They stepped back, and satto one side."

All the devas up to the highest heaven were gathered there. At that time, Great Brahmaand other devas put forth light which shone over the four lands. To the men and devas ofthe world of desire, the lights of the sun and moon were all hidden. They had bejewelled


hanging-ensigns, banners and parasols of coloured silk. Even the smallest banner which hungon Brahma’s palace came down to where the sal trees stood. They came to where the Buddhawas, touched his feet with their heads, and said to him: "O World-Honoured One! Pray, OTathagata! have pity and accept our last offerings." The Tathagata, aware of the occasion, wassilent and did not accept [their offerings]. At this, the devas, their wishes unfulfilled, were sad.They stepped back and sat on one side.

At that time, Vemacitra, the king of asuras, was present with innumerable great relatives.The light that shone [here] was brighter than that of Brahma. He had bejewelled hanging-ensigns, banners, and parasols. Even the smallest banner covered a thousand worlds. Carryingthe sweetest dishes, they came to where the Buddha was, touched his feet with their heads,and said to him: "Pray, O Tathagata! have pity and accept our last offerings!" The Tathagata,aware of the occasion, was silent and did not accept [their offerings]. Their wishes were notanswered, so all the asuras were sad. They stepped back and sat on one side.

At that time, Marapapiyas [the Devil] of the world of desire with all his kindred demonsand domestic females, and with his innumerable people, opened the gates of hell, sprinkledabout pure water, and said: "You now have nothing to do. Only think of the Tathagata, theAlms-deserving, and the All-Enlightened One, take part in joy, and offer your last offerings. Younow shall have a long night of peace." Then, Marapapiyas made away with all the big and smallswords and the poison and pain of hell. He had rain fall and extinguish the burning fire. Throughthe Buddha’s power, he gained this state of mind. He made all his kindred demons throw awaytheir big and small swords, bows, crossbows, armour, arms, halberds, shields, long hooks, metalhammers, axes, war chariots, and lassoos. What offerings they had were twice as many as thoseof man and heaven. Even the smallest of the parasols covered the middle-thousand world. Theycame to where the Buddha was, touched his feet with their heads, and said to him: "We nowlove and protect Mahayana. O World-Honoured One! Men and women in the world may, forthe purpose of making offerings, out of fear, for reasons of cheating others, for profit, and forfollowing others, accept this Mahayana, whether all of it is true or not true. We shall, then, inorder to make away with the fear of such ones, enunciate the following dharani [spell]: "Taki,tatarataki, rokarei, makarokarei, ara, shara, tara, shaka".... We chant this dharani, for the sakeof those who have lost their courage, who may be entertaining fear, who preach for others, whopray that the Dharma shall not die out, who desire to crush out the tirthikas [deluded believers,non-Buddhists], for protecting one’s own self, for protecting the Wonderful Dharma, and forprotecting Mahayana. Armed with this dharani, one [need] have no fear of a mad elephant,or when crossing wildernesses, marshy lands, or any precipitous places; there can be no fear ofwater, fire, lions, tigers, wolves, robbers, or kings. O World-Honoured One! Armed with sucha dharani, none will have fear. We shall protect the person who has such a dharani, and hewill be like a tortoise who guards his six limbs inside his shell. O World-Honoured One! Wedo not say this just to flatter. In truth, we will make things such that one armed with sucha dharani will augment his power. Only we pray, O Tathagata! have pity and accept our lastofferings." Then, the Buddha said to Marapapiyas: "I do not accept your offerings; I alreadyhave your dharani. This is to make all beings and the four classes of people of the Sangha restin peace." So saying, the Buddha fell into silence and did not accept Marapapiyas’ offerings.Thrice Marapapiyas asked the Buddha to accept them, but the Buddha would not. At this, hiswishes unanswered, Marapapiyas was sad, and stepped back, and sat on one side.

At that time, there was present Mahesvararaja with his innumerable kindred and otherdevas. They carried in their vessels of offerings, which were far more than those of Brahmaand Indra, and those of the guardian angels of the earth, men and devas, the eight beings, andnon-humans. The preparations which Sakrodevendra had made looked like black against whiteas when the white of horse-shoe shell is taken up for comparison, and all glory disappears. Eventhe smallest of the bejewelled parasols covered the 3,000 great-thousand worlds. Carrying suchvessels of offerings, they came to where the Buddha was, touched his feet with their heads,


walked around him innumerable times, and said to him: "O World-Honoured One! What paltrythings we now have with us may [be] equal to offerings made us by mosquitoes and sawflies, toa man throwing a scoop of water into the great ocean, or to trying to assist with a small lightthat of 100 thousand suns, or trying, in spring and summer when there are so many flowers,with just a single flower to add to the glories of all the flowers, or to the splendour of MountSumeru with just a pickpocket seed. How could there be any augmenting of the great ocean,of the brightness of the sun, of all the flowers, and of Sumeru? O World-Honoured One! Whatlittle we carry in [to you] here may well be likened to this. We could indeed offer you incense,flowers, mask dances, banners, and parasols of the 3,000 great-thousand worlds, but these arestill not worthy of mention. Why not? Because you always undergo pains in the unfortunaterealms of hell, hungry pretas, and animals. Because of this, O World-Honoured One! Pleasehave pity and likewise accept our offerings."

Now, in the east, there is a Buddha-land, as many lands far out as the sands of un-countable, innumerable asamkhyas of Ganges, one called Easy-in-Mind-and-Beautiful-in-Sound,and the Buddha [there] is called Equal-to-the-Void, the Tathagata, Alms-deserving, the All-Enlightened One, the All-accomplished One, the Well-gone, the All-knower, the UnsurpassedOne, the Best Trainer, the Teacher-of-Heaven-and-Earth, and the Buddha-World-Honoured-One. At that time, the Buddha spoke to his foremost great disciple: "Go now to the land inthe west, called "’saha"’ [Endurance - i.e. our world of hardship!] There is a Buddha in thatland called Tathagata Shakyamuni, who is the Alms-deserving, the All-Enlightened One, theAll-accomplished One, the Well-gone, the All-knower, the Unsurpassed One, the Best Trainer,the Teacher-of-Heaven-and-Earth, and the Buddha-World-Honoured-One. He will enter Parinir-vana before long. O good man! Carry to him the fragrant dishes of this world, the ones fragrantand beautiful, which give peace. Offer this to him. Having taken this, he will enter Parinirvana.O good man! Also, bow before the Buddha, put questions to him, and do away with whateverdoubt you have." Then, the Bodhisattva-mahasattva of boundless body, at that, stood up fromhis seat, touched the Buddha’s feet with his head, walked around the Buddha three times, tookwith him innumerable asamkhyas of Bodhisattvas, left that country and came to this land ofSaha [endurance]. At this, the 3,000 great-thousand worlds shook in six ways, the hair of thosecongregated there - Brahma, Indra, the four guardian angels of the earth, Marapapiyas, andMahesvara - at this great shaking of the great earth stood up on end, and their throats andtongues dried up in fear. They were so frightened that they shook and wanted to flee in alldirections. As they looked at their own bodies, their light was lost, and gone was all their divineappearance. Then, Dharmarajaputra Manjushri stood up and spoke to those congregated there:"Good people! Do not fear, do not be afraid! Why not? To the east, as many as the sandsof innumerable, uncountable asamkhyas of Ganges away, there is a land called Easy-in-Mind-and-Beautiful-in-Sound. The Buddha’s name in that land is Tathagata-Equal-to-the-Void, theAlms-deserving, the All Enlightened One. He possesses the ten epithets of the Buddha. There isa Bodhisattva there, of boundless body. Accompanied by innumerable Bodhisattvas, he desiresto come here and make offerings to the Tathagata. By the power of that Buddha, your bodynow does not shine out. So, gladden yourselves; do not fear!" Then, those congregated saw faroff a great number of people from that Buddha whom they saw as though they were their ownforms reflected in a mirror. Then, Manjushri said to those congregated there: "You now seethe people of that Buddha just as you see the Buddha himself. By the Buddha’s power, youcan clearly see all the innumerable Buddhas of the nine other Buddha countries." At that, thepeople congregated there said to one another: "Oh, woe is the day, woe the day! The world isempty. The Tathagata will before long enter Parinirvana."

"Now, all the people saw the Bodhisattva of boundless body and his retinue. And theysaw that from each pore of the skin of this Bodhisattva there sprung a great lotus, each containing78 castle towns. Crosswise and lengthwise, each castle was Vaisali Castle. The castle walls andmoats were studded with the seven treasures. There were bejewelled avenues of seven rows of


tala trees. The people [there] were active, peaceful, rich, and it was comfortable to live in thatland. Each castle was of Jambunadasuvarna. Each had in it the trees of the seven treasures.The growths were luxuriant, and rich were the flowers and fruits. Soft breezes blew, emittingsweet sounds, as of heavenly music. The people of the castle, hearing these sounds, felt greatpleasure. The moats were filled with wonderful water. It was pure and fragrant and looked liketrue beryl. On the water, boats of the seven treasures could be seen. People were riding onthese. They bathed and enjoyed themselves. Thus there was no end of pleasure. Also, therewere lotuses of various colours, such as the utpala, kumuda, padma and pundarika. These lookedlike great wheels seen crosswise and lengthwise. Above the moats were many gardens. In eachwere five ponds, in which there were again such flowers as the utpala, kumuda, padma, andpundarika, which resembled great wheels, seen crosswise and lengthwise. They were fragrantand pleasing. The water was pure and soft to the touch. On this could be seen lapwings, wildgeese, and mandarin ducks floating. Garden houses of gems were there, each of which was rightlysquare crosswise and lengthwise, filling an area seven yojanas square. All the walls were made offour treasures: gold, silver, beryl, and crystal. All around were windows, lattice-windows, andhandrails of true gold. The ground was of turkistan dwarf and covered in golden sand. In thispalace were many streams, springs, and bathing ponds of the seven treasures. Each side-wall had18 ladder-steps of gold. The plantain was the Jambunadasuvarna and resembled the pleasanceof Trayastrimsa Heaven. Each of these castles accommodated 80 thousand kings and each kinghad with him innumerable consorts and female attendants. All were amusing themselves andwere pleased and happy. The same applied to the people who were amusing themselves wherethey lived. The people [there] heard no teachings other than unsurpassed Mahayana. On eachflower was a simhasana, each leg made of beryl. On each seat was spread a white soft silkencloth. The cloth was wonderful, unsurpassed in all the three worlds. On each seat was sat aking, preaching Mahayana to his people. Some were holding books in their hands, reciting, andpractising the Way. Thus Mahayana sutras became pupularised. The Bodhisattva of boundlessbody allowed innumerable people to walk thereabouts, pleased with themselves and abandoningworldly pleasures. All said: "Woe is the day, woe the day! The world is empty. The Tathagatawill soon enter Parinirvana."

Then, the Bodhisattva of boundlesss body, followed by innumerable Bodhisattvas andwith wonderful divine power, carried out innumerable and various containers of offerings filledwith wonderfully fragrant sweet dishes. On encountering the fragrance of these meals, all thetaints of illusion died out. Because of the Bodhisattva’s divine power, the people saw all suchtransformations. The size of this Bodhisattva of boundless body was limitless and like space.Excepting the Buddha, none indeed could see the bodily size of this Bodhisattva. The offeringsof this Bodhisattva of boundless body were double those that had preceded them and theycame to where the Buddha was. They touched the Buddha’s feet, folded their hands, paid himhomage, and said: "O World-Honoured One! Please have pity and accept our offerings." TheTathagata, aware of the occasion, was silent and did not accept [their offerings]. Three timesthey asked, but he would not accept. So the Bodhisattva of boundless body and his retinuestepped back and sat on one side. The same was the case with the Bodhisattvas of boundlessbody of all the Buddha-lands to the south, west and north. They carried in offerings twice asmany as those which had preceded them. They came to where the Buddha was, stepped back,and sat on one side. All proceeded in this manner.

Then, there did not remain a space left in the auspicious ground of weal between the saltrees and within 32 yojanas square which was not full of people. At that time, all the spacearound the persons of the Bodhisattva of boundless body and his retinue who were gathered therefrom the four quarters looked [merely] like the point-size of a mote, or awl or needle. All the greatBodhisattvas of all the innumerable Buddha lands of the ten directions were gathered togetherthere. In addition, all the people of Jambudvipa were assembled there, except for the pair,Mahakasyapa and Ananda, and also Ajatasatru and his retinue, and the poisonous serpents that


harm people, the dung-beetles, haly-vipers, scorpions, and the doers of evil of sixteen kinds. Thedanavats and asuras had all forsaken their evil designs and had become compassionate-minded.Like fathers, mothers, older and younger sisters, all the people of the 3,000 great-thousandworlds came together and spoke to one another with the same compassionate heart, except forthe icchantikas [those most spiritually alienated from Dharma].

Then, by the power of the Buddha, the 3,000 worlds became soft to the touch. Therewere [no longer] any hills, sand, gravel, thistles or poisonous plants there, but all was [instead]adorned with various treasures as in the case of the Western Paradise of peace and happinessof Buddha Amitayus. At that time, all those congregated there saw the innumerable number ofBuddha lands as though seeing their forms reflected in a mirror. The same was the case whenthey saw the lands of all the Buddhas.

The light that issued from the Tathagata’s face was fivefold in colour, and it shone andcovered all the great congregation, so that it blotted out the light that came out of the body.Having done this, it again turned back to the Buddha, back to him through his mouth. Then,the heavenly beings and all those congregated there, asuras and others, became greatly afraid,as they saw the Buddha’s light entering him through his mouth. Their hair stood on end. Andthey said: "The light of the Tathagata, having appeared, goes back and enters [him again]. Thisis not without reason. This indicates that the Buddha has done what he intended to do in theten directions and now will enter Nirvana as his last act. This must be what it mean to indicateto us. Woe is the world, woe the world! Why is it that the World-Honoured One so forsakes thefour limitless minds and does not accept the offerings of man and heaven? The light of Wisdomis now going out eternally. The unsurpassed boat of Dharma is now sinking. Ah, the pain! Woeis the world!" They held up their hands, beat their breasts, and sorrowfully cried out and wept.Their limbs shook, and they did not know how to support themselves. Blood came from theirbodies and ran over the ground."

Chapter Two: On Cunda 15

Chapter Two: On Cunda

At that time there was present among the congregation an upasaka who was the son of anartisan of this fortress town of Kusinagara. Cunda was his name. He was there with hiscomrades, fifteen in number. In order that the world should generate good fruit, he abandonedall bodily adornments [to indicate his respect and modesty], stood up, bared his right shoulder,placed his right knee on the ground and, folding his hands, looked up at the Buddha. Sorrowfullyand tearfully, he touched the Buddha’s feet with his head [i.e. in sign of respect] and said: "OWorld-Honoured One and bhiksus! Please have pity and accept our last offerings and succourinnumerable beings. O World-Honoured One! From now on, we have no master, no parents,no salvation, no protection, no place wherein to take refuge, and no place to go. we shall bepoor and hunger-ridden. Following the Tathagata, we desire to gain food for the days to come.Please have pity and accept our petty offerings, and, then, enter Nirvana. O World-HonouredOne! This is as in the case of a Kshatriya, Brahmin, Vaishya or Sudra, who, being poor, goesto a far-off country. He works at farming and indeed gains a trained cow. The land is good, flatand square. There is no poor, sandy soil, no harmful weeds, no barrenness and no defilements[there]. What is needful is awaiting the rain from heaven. We say "trained cow". This maybe likened to the seven actions of the body and mouth, and the good field flat and square toWisdom. Doing away with the poor soil, harmful weeds, barrenness and defilements refers toIllusion, which we must do away with. O World-Honoured One! I now have with me the trainedcow and good soil, and I have tilled the land and done away with all the weeds. I am nowonly awaiting the Tathagata’s sweet rain of Dharma to visit me. The four castes of poverty arenone but the carnal body that I possess. I am poor, as I do not possess the superb treasure ofDharma. Pray have pity and cut away our poverty and hardships and rid us innumerable beingsof our sorrow and worries. What offerings I make are paltry. But what I may think is that theywill satisfy the Tathagata and Sangha. I now have no master, no parents, and no refuge. Pleasehave pity on us, as you have on Rahula [the Buddha’s son]."

Then the World-Honoured One, the All-Knowledge [“sarvajnana”], the UnsurpassedTrainer, said to Cunda: "This is good, good indeed! I shall now cut off the roots of yourpoverty and let fall on your field of carnal life the unsurpassed rain of Dharma and call forththe bud of Dharma. You now desire to have from me life, body, power, peace, and unhinderedspeech. And I shall give to you undying life, body, power, peace, and unhindered speech. Why?O Cunda! In offerings of meals there are two fruits that know of no distinction. What are thetwo? Firstly, one attains “anuttarasamyaksambodhi” [unsurpassed, complete Enlightenment]when one receives it [a meal-offering]; secondly, one enters Nirvana after receiving it. I will nowreceive your last offering and let you accomplish danaparamita [perfected giving]."

At that, Cunda said to the Buddha: "You say that there is no difference between theresults of these two offerings. But this is not so. Why not? Because in the former case ofreceiving dana [a charitable gift], illusion is not yet done away with [in the recipient] and he isnot yet perfect in all-knowledge. And he cannot yet cause beings to enjoy danaparamita. As tothe latter category of receiving dana, illusion has gone and he is accomplished in all-knowledgeand can let all beings be blessed equally with danaparamita. The former man who receivesofferings is still a common being, but the latter the heaven of heavens. One that receives danain the former category is one with 1) a body supported by various kinds of food, 2) a body ofillusion, 3) a body where there yet remains the result of illusion, and 4) a non-eternal body. Aperson who receives dana in the second category has 1) the body of no illusion, 2) the adamantinebody, 3) the Dharma body 4) the eternal body, and 5) the boundless body. How can one saythat the results of the dana performed in the two categories are one and do not differ? Theperson who receives dana in the former category is one not yet accomplished in danaparamita[and other paramitas] up to prajnaparamita [perfected Wisdom]. He only has the fleshly eye,but not the Buddha-eye, nor the eye of Wisdom. The case of the person receiving dana in the


latter category is that of one perfect in danaparamita up to prajnaparamita, and also in thefleshly eye up to the eye of Wisdom. How can we say that the results of the two danas are thesame and that there is no difference? O World-honoured One! In the case of the former, onewho receives dana takes meals which get into his abdomen and get digested, and he gains life,carnal body, power, ease, and unhindered speech. In the case of the latter, the person does noteat, digest, and there are no results of the five things. How can we say that the results of thetwo danas are one and the same and not different?"

The Buddha said: "O good man! The Tathagata, already, since innumerable, boundlessasamkhyas of kalpas [aeons] ago, has had no body supported by food and illusion, and he has nobody where there yet remains the result of illusion. He is the Eternal, the Dharma Body, andthe Adamantine Body. O good man! One who has not yet seen “Buddhata “[Buddha-Nature,Buddha-Essence, Buddha-ness] is called the illusion-body, the body supported by various kinds offood, and the body where there yet remains the result of illusion. The Bodhisattva, as he partakesof the food [offered to him just before Enlightenment] enters the adamantine samadhi [deepestmeditative state]. When that food is digested, he sees “Buddhata” and attains unsurpassedBodhi [Enlightenment]. That is why I say that the results of the two danas are equal and thatthey are not different. The Bodhisattva, at that time, crushes the four Maras [Illusion, skandhas,death, and the heavenly Mara]. Now, entering Nirvana, he crushes the four Maras. That is why Isay that the results of the two danas are equal and that they are not different. The Bodhisattva,at that time, does not widely speak about the twelve types of Buddhist sutras [categorisationof the Buddhist scriptures into 12 types], but he is versed in these already. Now, upon enteringNirvana, he speaks expansively of them for beings’ sake. That is why I say that the resultsof the two danas are equal and that they are not different. O good man! The body of theTathagata has not partaken of food and drink for innumerable asamkhyas of kalpas past. Butfor all sravakas’ ["listeners" to the Buddha’s teachings] sake, I say that I took the milk-cookedporridge offered by Nanda and Nandabala, the two shepherd women, and that, thereafter, Iattained unsurpassed Bodhi. But, in truth, I did not take it. Now, for the sake of the peoplecongregated here, I shall accept your offerings. But, in truth, I do not partake of it."

Then, hearing that the Buddha-World-Honoured One, for the sake of the people congre-gated there, would take Cunda’s last offerings, they were glad and overjoyed, and said in praise:"How wonderful, how wonderful! It is rare, O Cunda! You now have a name; your name is notfor nothing. Cunda means "understanding wonderful significations"! You have now establishedsuch great signification. You build up what is true, you accord with the signification, and gainyour name. That is why you are Cunda. You, now, in this life, will gain great name, profit,virtue, and vows. It is rare, O Cunda, to be born as a man and attain the unsurpassed profitwhich is the most difficult to achieve. It is good, O Cunda! You are the udumbara [plant], whichis said to put out flowers only on very rare occasions. It is very rare that the Buddha appearsin the world. It is also hard to meet with the Buddha, gain faith, and hear [his] sermons. Itis harder still to be able to make the final offerings to him at the time of his entering Nirvanaand well attain all this. Well done, well done, O Cunda! You are now perfect in danaparamita.This is as on the 15th of the autumnal month, when the moon is pure and full, when there isnot a speck of cloud in the heavens, and all beings look up and [utter] praise. The same is thecase with you, whom we look up to and praise. The Buddha now takes your last offerings andmakes you perfect in danaparamita. Oh, well done, O Cunda! We say that you are like the fullmoon, which all people look up to. Well done, O Cunda! Though a man, your mind is of theBuddha. O Cunda! You truly are like the Buddha’s son, Rahula. There is no difference."

Then those congregated there said in a gatha [verses]:

"Though born a man, you now stand above the sixth heaven.

I and all others, therefore, praise you and pray.

The holiest of men now enters Nirvana. Pity us and, with speed,


Beseech the Buddha to stay a long time yet in life,To benefit innumerable beings, to impart to themThe unsurpassed manna of Dharma that Wisdom praises.If you do not beseech the Buddha, our life will not be perfect.Because of this, fall to the ground,Pay homage to the Best Trainer."At this, Cunda was overjoyed! It was as in the case of a man whose parents have of a

sudden passed away and who suddenly come back again. That is how Cunda felt. He stood upagain, bowed before the Buddha, and said in a gatha:

"I am glad that I have gained my Way; it is good I have been born a man.I have done away with greed and anger; I am parted foreverFrom the three unfortunate realms. I am glad that I have gained benefit,And meet with the golden ball of treasure,That I now meet with the TrainerAnd that I do not fear, even if I gain life in the animal realm.The Buddha is an udumbara, so to speak, one hard to encounter,And it is hard to gain faith. Having once encounteredAnd practised the Way, we do awayWith the sorrows of the hungry pretas.Also, he thoroughly crushes the asuras and others.We could sooner balance a mustard seed on the point of a needleThan encounter the Buddha’s appearance in the world.The Buddha is not tainted by worldly ways.He is like a water lily in water. I am thoroughly cut offFrom all the roots of the relative worldAnd have crossed the waters of birth and death.It is hard to be born as a man; harder still is itTo encounter the Buddha when he appears in the world.It is as in the case of a blind turtlewho, in the midst of the ocean, may chance to hit the holeIn a piece of floating wood. I now offer foodAnd pray that I will attain the unsurpassed reward,That I will destroy the bond of illusion,And that it will be strong no more. I do not seek hereTo gain a heavenly body. Even having gained that,One’s mind is not so sweet. The Tathagata acceptsThis offering of mine. Nothing could ever please me more.This is like the case of a bad-smelling weedWhich emits a sandalwood fragrance.I am that weed. The Tathagata accepts my offerings.This is like the fragrance that issues from the sandalwood.That is why I am glad. I now in this lifeAm blessed with the highest reward.


Shakra, Brahma and all the others comeAnd make offerings to me. All worlds areGreatly worried as they now knowThat the Buddha will enter Nirvana. They loudly say:"Now there is no Trainer in the world;Do not discard all beings; view them as one views one’s only son!"The Tathagata, in the midst of the priests, speaks of the superb Dharma.This may well be compared to Mt. Sumeru,That sits unmolested amidst a great ocean.The Buddha-Wisdom thoroughly dispels the gloom of man.It is as when the sun rises, all the clouds disperseAnd light shines all over.The Tathagata thoroughly does away with all illusions.This is like the coolness that reignsWhen clouds appear in the sky.All beings love you and wail.All are floundering on the bitter waters of birth and death.Because of this, pray, O World-Honoured One!Stay long in life and increase the faith of all beings,Cut off the suffering of birth and death!"The Buddha said to Cunda: "It is thus, it is thus! All is as you say. It is rare that

the Buddha appears in the world. It is as in the case of the udumbara. It is, again, hard tomeet with the Buddha and gain faith. To be present at the moment of the Buddha’s enteringNirvana, to offer him food and thus accomplish danaparamita is as difficult. O Cunda! Do notbe sorry now. Be glad that you now give the final offerings to the Tathagata and accomplishwell danaparamita. Do not ask the Buddha to remain long in life. You now should meditateon the world of all Buddhas. All is non-eternal. It is the same with all created things and theirnatures and characteristics." For the sake of Cunda, he said in a gatha:

"In all the world, whatever is born must die.Life looks long, but by nature an end there must be.Whatever flourishes always wanes; met, one must part.The prime of manhood is not long;Luxuriance meets with illness.Life is swallowed by death; nothing exists eternally.Kings are all unmolested; none can compete.Yet all of them must perish; so is it with life.Suffering knows no end; unendingly the wheel turns and turns.None of the three worlds [of Desire, Form, and Formlessness] is eternal; all that existsIs not happy. What exists has a nature and characteristics.And all is Void. What is destructible comes and goes;Apprehensions and illnesses follow upon [one’s] steps.The fears of all the wrongs and evils done,Age, illness, death and decline cause worry.All these things do not exist forever.


And they easily break up. Resentment attacks one;All are lined with illusion, as in the case of the silkworm and the cocoon.None who has wisdom finds joy in a place like this.This carnal body is where suffering forgathers.All is impure, like unto strains, carbuncles, boils, and other such.No reason is at bottom. The same appliesEven to the heavenly ones who sit above.All desires do not last. So I do not cling.One casts off desires, meditates well,Attains the wonderful Dharma, and one who definitelyCuts off "is" [samsaric existence] can today gain Nirvana.I pass over to the other shore of "is"And stand above all sorrows.Thus I harvest this superb Bliss."Then Cunda said to the Buddha: "O World-Honoured One! It is so, it is so. All is as

you, Holy One, say. What wisdom I possess is paltry and of low grade. I am like a mosquitoor sawfly. How can I contemplate the deepest ground of the Tathagata’s Nirvana? O World-Honoured One! I am now like any great naga or elephant of a Bodhisattva-mahsattva who hascut off the bond of illusion. I am like Dharmarajaputra Manjushri. O World-Honoured One! Itis like one who enters the Order at a young age. Though upholding the precepts, that person isstill just of the class of ordinary monks. I, too, am one such. Due to the power of the Buddhaand the Bodhisattvas, I am now one of the number of such great Bodhisattvas. That is why Ibeseech the Tathagata to stay long in life and not enter Nirvana. This is similar to a hunger-stricken man who has nothing more to put out. I only pray that the same will be the case withthe World-Honoured One and that he will stay long in life and not enter Nirvana."

Then Dharmarajaputra Manjushri said to Cunda: "O Cunda! Now, do not speak in thisway and beseech the Tathagata to stay long in life and not to enter Parinirvana, as in the caseof one hungry who now has nothing more to put out. This cannot be. You should now see thenature and characteristics of all things. Seeing things thus, you will gain the All-Void samadhi.If you desire to attain Wonderful Dharma, act thus!"

Cunda asked: "O Manjushri! The Tathagata is the Holiest One and the highest of allheavens and earth. Could the Tathagata who is such be one who is made? If he is one made, hecannot be other than samsaric existence. Foam, for example, quickly rises up and swiftly diesaway; the comings and goings [of all things] are like the turning of a wheel. All that is made islike this. I hear that the devas have the longest life. The World-Honoured One is the heaven ofheavens. How could he have a life so short as not to reach 100 years? The headman of a villageis unmolested [unlimited, unconstrained] in power, through which he can suppress people. Butwhen virtue deserts him, he becomes poor and mean. He is looked down upon and whippedand made to work for others. Why? Because his power is gone. The same is the case withthe World-Honoured One. He is like all things made. If he is the same as all things, he cannotbe the heaven of heavens. Why not? Because all things are existences that must suffer birthand death. Therefore, O Manjushri! Do not put the Tathagata on the same level as that of allthings made. Also, next, O Manjushri! Do you know this [for a fact] and speak thus? Or is itthat you do not know, and say that the Tathagata is on the same level as all things made? Ifthe Tathagata is on the same level as all things made, we cannot call him the heaven of heavensor the unmolested [unlimited] Dharma-King of the three worlds. For example, a king may bea man of great strength. His power is equal to that of a thousand persons and none can beathim. So this person is called one possessing the power of a thousand persons. The king loves


such a one. So, courtly rank is given him, along with a fief. Fiefs and rewards flow towards himbountifully. This person is called one whose power is equal to that of a thousand persons. He isnot quite equal to a thousand persons. But what he does is worth much. So we say that he isequal to a thousand persons. The same is the case with the Tathagata. He subdues the Mara ofillusion, the Mara of the five skandhas, the Mara of heaven, and the Mara of death. That is whywe call him the most honoured one of the three worlds. This is as in the case of a man whosepower equals that of a thousand persons. Thus he is accomplished in various, innumerable truevirtues. That is why we call him the Tathagata, the Alms-deserving and the All-EnlightenedOne. O Manjushri! You should not presume upon, imagine, speak about what pertains to theworld of the Tathagata as being equal to that which is created. For example, a very rich manbegets a son; and the augur predicts that this child will not live. The parents hear this andknow that the child will not be able to inherit the family estate, and they look on this child asthough it were grass. Now, a short-lived person is not made much of [respected] by sramanas[ascetics], Brahmins, males, females, or people big or small. If the Tathagata is placed on thesame level as that which is created, he cannot be respected by all the world, man or heaven.What the Tathagata speaks about is that which does not change and is not different. It is thetrue Dharma. There is none who receives. Hence, O Manjushri! Do not say that the Tathagatais the same as any created thing.

"Also, next, O Manjushri! It is as in the case of a poor woman who has no house to livein and nobody to take care of her. Added to this, she is very ill and hungry. So she roams about,begs for food, stays in another’s house, and gives birth to a child. The owner of the house drivesher away. She holds this child and decides to go abroad. On the way, she meets with a bad stormand rain; cold presses down upon her. Mosquitoes, gadflies, bees and poisonous insects noisilyattack her. She carries her child and means to cross the Ganges. The water moves quickly, butshe holds the child and does not let go her grip on him. The mother and child both drown.This woman, because of her compassionate deed, is born after her death in Brahma’s heaven.O Manjushri! Any good man who desires to guard Wonderful Dharma should not say: "TheTathagata is like all things"or "he is not so." One should only reproach one’s own self and think:"I am but ignorant; I do not have the eye of Wisdom." The Tathagata’s Wonderful Dharmacannot at all be conceived. Because of this, it is not fitting for us to say that the Tathagata istruly a thing definitely made, or a thing which is not made. What it is right to say is: "TheTathagata is definitely an Uncreate [that which was not made]. Because [of this] good arisesfor us beings and out of the compassionate heart. This is as in the case of the poor womanwho, out of love for her child, sacrificed her own self. O good man! With the Bodhisattva whoguards Dharma, it is thus. One might well sacrifice one’s own self, but one cannot say that theTathagata is equal to the created. One must say that the Tathagata is an Uncreate. By sayingthat the Tathagata is an Uncreate, one gains unsurpassed Enlightenment. This is as in the caseof the woman born in Brahma’s heaven. Why? Through protecting Dharma. What do we meanby protecting Dharma? That is, saying that the Tathagata is an Uncreate. O good man! Sucha one does not seek emancipation, yet it comes of itself. It is as in the case of the poor womanwho does not seek to be born in Brahma’s heaven, and yet Brahma responds. It is like this. OManjushri! A person may be going on a long journey. On the way, he becomes very tired andputs up at another person’s house. While he is asleep, a great fire breaks out. At once he getsup and thinks: "I shall now surely die." As he repents, he puts on his clothing. He dies andgets reborn in Trayastrimsa Heaven. Then, after 80 lives, he becomes Great Brahma. After 100thousand lives, he gets reborn as a man and becomes a chakravartin [world’s greatest monarch].This person does not gain life in the three unfortunate realms. Life is repeated, and he is bornin places where peace always reigns. This is how things go. Because of this, one possessingrepentance should, O Manjushri, meditate on the Buddha, but not regard him as the same asthat which is created. O Manjushri! The tirthikas and those of bent mind may say that theTathagata is the same as the created. The bhiksu who upholds the precepts should not think


that the Tathagata is a created existence. Should one say that the Tathagata is one created, thisis nothing but a false statement. After death, such a person will fall into hell, as surely as one isin one’s own house. O Manjushri! The Tathagata is truly an Uncreate. One must not say thathe is a created being. You should henceforth in this life of birth and death abandon ignoranceand take to right Wisdom. Know well that the Tathagata is an Uncreate. One who meditateswell on the Tathagata will be perfect in the 32 signs of perfection and will attain unsurpassedEnlightenment."

Then Dharmarajaputra Manjushri praised Cunda and said: "Well spoken, well spoken,O good man! You have already done what will beget you an endless life. You well know thatthe Tathagata is one eternal and unchanging, and is an Uncreate. You now well shield theTathagata’s created-form existence. One who encounters fire covers his body with clothingbecause of repentance. This good mind gains him birth in Trayastrimsa Heaven. He becomesBrahma and a chakravartin, and he does not get born into the unfortunate realms and thuswill always enjoy peace. That is how things will go with you. As you well shield the createdform of the Tathagata, you will in the days to come gain the 32 signs of perfection, the 80minor marks of excellence, and the 18 characteristics peculiar solely to the Buddha. Your lifewill become endless, with no more bonds of samsara. There will always be an eternal flow ofpeace and happiness, and before long a day will come when you will awaken in the light of theAlms-deserving and the All-Enlightened One. O Cunda! The Tathagata himself will speak moreexpansively later on. And you and I shall shield the created body of the Tathagata. Set aside,for the present, questions of the created and the non-created.

"You should, as you see proper, quickly offer meals. To offer thus is the best of allofferings. The bhiksus, bhiksunis, upasakas and upasikas may have undergone a long journey;they may be extremely tired. Give the purest things as required. Thus speedily giving is thefundamental thing, to be perfect in danaparamita. O Cunda! Give the final offerings to theBuddha and Sangha, more or less, full or not full, quick as the occasion requires. The Tathagatawill rightly be entering Parinirvana" Cunda said: "O Manjushri! Why is it that you so greedilycare about the meal and make me give more or less, full or not full, in answer to the requirementof the occasion? O Manjushri! The Tathagata in the past practised penance for six years andsupported himself. Why could he not now when it is just a matter of a moment? O Manjushri!Do you say that the Tathagata, the Right-Enlightened One, truly means to accept this meal?But I definitely know that the Tathagata is the Dharma-Body and that he is no carnal bodythat partakes of food."

Then the Buddha said to Manjushri: "It is thus, it is thus. It is as Cunda says. Wellsaid, O Cunda! You have already attained the delicate point of great Wisdom and you nowmaster the Mahayana sutras." Manjushri said to Cunda: "You say that the Tathagata is anUncreate; the Tathagata’s body is of long life. If this is said, the Tathagata will be pleased."Cunda answered: "The Tathagata is not pleased with me alone; he is also pleased with allbeings." Manjushri said: "The Tathagata will be pleased with you and with all of us beings."Cunda answered: "Do not say that the Tathagata is pleased. Now, to get pleased is an invertedmind. An inverted mind is birth and death. Birth and death are of created existence. So, OManjushri! Do not say that the Tathagata is a created existence. If you say that the Tathagatais a created existence, I and you commit an inversion [of truth]. O Manjushri! The Tathagatahas no thought of love [attachment]. Now, love is like the case of a milking cow which, lovingher own child, feels hunger and thirst, goes and seeks water-grass, and whether satisfied or not,suddenly turns back. The All-Buddha-World-Honoured One does not have such a mind. Hesees all as equally as he sees Rahula. To think thus is what applies in the world of Wisdomof the All-Enlightened One. O Manjushri! For example, a carriage drawn by a donkey cannotstand comparison with one drawn by the four trained horses of a king. The case with me andyou is also like this. It is impossible to fathom the minute and hidden depths of what is withthe Tathagata, even if we try. O Manjushri! The garuda flies innumerable yojanas in the sky.


He looks down on the great sea and sees such things of the water as fish, soft-shelled turtles,snapping turtles, crocodiles, tortoises, and nagas, and also his own shadow reflected in the water.He sees all these just as one sees all visible forms in a mirror. The petty wisdom of the commonmortal cannot well weigh what comes to his eye. The same is the case with me and you too.We cannot weigh the Tathagata’s Wisdom." Manjushri said to Cunda: "It is thus, it is thus. Itis as you say. It is not that I do not see this. I only meant to test you regarding what belongsto the world of a Bodhisattva."

Then, the World-Honoured One shot forth from his moth a light of various colours. Thelight shone brightly on Manjushri’s body. Shone upon by this light, Manjushri fathomed thisout. Then he said to Cunda: "The Tathagata now shows this wonderful scene. He will enterNirvana before long. The last offerings that you carried in some time ago wi

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